Honey

There is frequent mention made in Scripture concerning honey. It is made, indeed, by the Lord himself, a type of the promised land. And the manna from heaven, that the Lord fed the church with in the wilderness forty years, is said in taste, to have been "like wafers made with honey." (Exod. 16. 31.) Notwithstanding this, it is somewhat remarkable, that the Lord forbade the offering of it upon the altar. (Lev. 2: 11.) The Lord Jesus, in commending the loveliness and sweetness of his church, compares her lips to the "droppingsof the honeycomb." (Song 4: 11.) We may well suppose the figure is just, as well as beautiful, because Christ himself useth it. And when the church is in public prayer, or a believer is in private devotion, and the Holy Ghost is leading the soul in those sacred exercises, it is indeed "sweet as the honeycomb to the soul, and health to the bones." (Prov. 16. 24.) And when Jesus’s name and salvation are the gracious themes of the believer’s exercise; whether in prayer or praise or reading the word, or religiousconversation; every act, like the sweetness of honey, is grateful. The prophet describes the blessed effect in a very lively manner. (Mal. 3: 16, 17.) "Then they that feared the Lord, spake often one to another, and the Lord hearkened and heard it; and a book of remembrance was written before him, for them that feared the Lord, and that thought upon his name. And they shall be mine, saith the Lord of hosts, in that day when I make up my jewels; and I will spare them, as a man spareth his own son that serveth him."See Milk.

דבש . It is probable, that it was is order to keep the Jews at a distance from the customs of the Heathen, who were used to offer honey in their sacrifices, that God forbade it to be offered to him, that is to say, burnt upon the altar, Lev 2:11; but at the same time he commanded that the first-fruits of it should be presented. These first-fruits and offerings were designed for the support and sustenance of the priests, and were not consumed upon the altar. In hot weather, the honey burst the comb, and ran down the hollow trees or rocks, where, in the land of Judea, the bees deposited great store of it. This, flowing spontaneously, was the best and most delicious, as it was quite pure, and clear from all dregs and wax. The Israelites called it יערה , wood honey. It is therefore improperly rendered “honeycomb,” 1Sa 14:27; Son 5:1; in both which places it means the honey that has distilled from the trees, as distinguished from the domestic, which was eaten with the comb. Hasselquist says, that between Acra and Nazareth, great numbers of wild bees breed, to the advantage of the inhabitants; and Maundrell observes of the great plain near Jericho, that he perceived in it, in many places, a smell of honey and wax as strong as if he had been in an apiary. Milk and honey were the chief dainties of the earlier ages, and continue to be so of the Bedoween Arabs now. So butter and honey are several times mentioned in Scripture as among the most delicious refreshments, 2Sa 17:29; Job 20:17; Son 4:11; Isa 7:15. Thus Irby and Mangles, in their Travels, relate, “They gave us some honey and butter together, with bread to dip in it, Narsah desiring one of his men to mix the two ingredients for us, as we were awkward at it. The Arab, having stirred the mixture up well with his fingers, showed his dexterity at consuming, as well as mixing, and recompensed himself for his trouble by eating half of it.” The wild honey, μελι αγριον, mentioned to have been a part of the food of John the Baptist, Mat 3:4, was probably such as he got in the rocks and hollows of trees. Thus, “honey out of the stony rock,”

Psa 81:16; Deu 32:13.

In the Scripture there are three words denoting different sweet substances, all of which are rendered by ’honey’ in the Authorized Version. These it is necessary to distinguish.

1. Yaar, which only occurs in 1Sa 14:25; 1Sa 14:27; 1Sa 14:29; Son 5:1; and denotes the honey of bees, and that only.

2. Nopeth, honey that drops, usually associated with the comb, and therefore bee-honey. This occurs in Psa 19:10; Pro 5:3; Pro 24:13; Pro 27:7; Son 4:11.

3. Debesh. This is the most frequent word. It sometimes denotes bee-honey, as in Jdg 14:8, but more commonly a vegetable honey distilled from trees, and called manna by chemists; also the syrup of dates, and even dates themselves. It appears also sometimes to stand as a general term for all kinds of honey.

We shall here confine our remarks to honey in general, and that of bees in particular, referring for the vegetable honey to Manna, and for the date-honey to Drink, Strong.

It is very evident that the land of Canaan abounded in honey. It is indeed described as a ’land flowing with milk and honey’ (Exo 3:8, etc.); which we apprehend to refer to all the sweet substances which the different Hebrew words indicate, as the phrase seems too large to be confined to the honey of bees alone. Yet the great number of bees in Palestine has been noticed by many travelers; and they were doubtless still more common in ancient times when the soil was under more general cultivation [BEE; FOOD].

The ’wild honey’ which, with locusts, formed the diet of John the Baptist, was probably the vegetable honey, which we refer to Manna.

Honey was not permitted to be offered on the altar (Lev 2:11). As it is coupled with leaven in this prohibition, it would seem to amount to an interdiction of things sour and sweet. Aben Ezra and others allege that it was because honey partook of the fermenting nature of leaven, and when burnt yielded an unpleasant smell—qualities incompatible with offerings made by fire of a sweet savor unto the Lord. But Maimonides and others think it was for the purpose of making a difference between the religious customs of the Jews and the heathen, in whose offerings honey was much employed. The first fruits of honey were, however, to be presented, as these were destined for the support of the priests, and not to be offered upon the altar.

Under the different heads to which we have referred, the passages of Scripture relating to honey are explained. The remarkable incident related in 1Sa 14:24-32, requires, however, to be here noticed. Jonathan and his party coming to the wood, find honey dropping from the trees to the ground, and the prince extends his rod to the honeycomb to taste the honey. On this the present writer is unable to add anything to what he has stated elsewhere (Pictorial Bible, in loc.), which is to the following effect:—First, we are told that the honey was on the ground, then that it dropped, and lastly, that Jonathan put his rod into the honeycomb. From all this it is clear that the honey was bee-honey, and that honeycombs were above in the trees, from which honey dropped upon the ground; but it is not clear whether Jonathan put his rod into a honeycomb that was in the trees or shrubs, or into one that had fallen to the ground, or that had been formed there.

Where wild bees are abundant they form their combs in any convenient place that offers, particularly in cavities, or even on the branches of trees. In India particularly, and in the Indian islands, the forests often swarm with bees. We have good reason to conclude, from many allusions in Scripture, that this was also, to a considerable extent, the case formerly in Palestine. The woods on the western coast of Africa, between Cape Blanco and Sierra Leone, and particularly near the Gambia, are full of bees, to which the negroes formerly, if they do not now, paid considerable attention for the sake of the wax. They had bee-hives, like baskets, made of reeds and sedge, and hung on the out-boughs of the tree: which the bees easily appropriated for the purpose of forming their combs in them. In some parts these hives were so thickly placed that at a distance they looked like fruit. There was also much wild honey in the cavities of the trees. As to the other supposition, that the honeycomb had been formed on the ground, we think the context rather bears against it; but the circumstance is not in itself unlikely, or incompatible with the habits of wild bees. For want of a better resource they sometimes form their honey in any tolerably convenient spot they can find in the ground, such as small hollows, or even holes formed by animals.

Was formerly very plentiful in Palestine, and hence the frequent expressions of Scripture which import that that country was a land flowing with milk and honey, Lev 20:24 . Wild bee honey was often found in hollow trees and clefts in the rocks, Deu 32:13 Psa 81:16 ; and on this John the Baptist fed, Mat 3:4 . Honey was highly prized, Psa 19:10 Pro 5:3 27:7. Modern travellers observe that it is still very common there, and that the inhabitants mix it in all their sauces. Forskal says the caravans of Mecca bring honey from Arabia to Cairo, and that he has often seen honey flowing in the woods in Arabia. It would seem that this flowing honey is bee honey, and this fact illustrates the story of Jonathan, 1Sa 14:25,27 . But there is also a vegetable honey that is very plentiful in the East. Burckhardt, speaking of the productions of the Ghor, or valley of the Jordan, says one of the most interesting productions of this place is the Beyrouk honey, as the Arabs call it. It was described to him as a juice dropping from the leaves and twigs of a tree called Gharrab, of the size of an olive tree, with leaves like those of the popular, but somewhat broader. The honey collects on the leaves like dew, and is gathered from them, or from the ground under the tree. Another vegetable product is referred to in the Bible as honey, 2Co 13:14 . It is syrup, prepared by boiling down the juice of dates, etc. That made from grapes is called dibs, and is much used by the Arabs as a condiment with food. It resembles thin molasses, and is pleasant to the taste, Gen 43:11 .\par

Honey. The Hebrew, debash in the first place applied to the product of the bee, to which exclusively we give the name of honey. All travellers agree in describing Palestine as a land "flowing with milk and honey," Exo 3:8, bees being abundant even in the remote parts of the wilderness, where they deposit their honey in the crevices of rocks or in hollow trees. In some parts of northern Arabia, the hills are so well stocked with bees that no sooner are hives placed than they are occupied.

In the second place, the term debash applies to a decoction of the juice of the grape, which is still called dibs, and which forms an article of commerce in the East. It was this, and not ordinary bee-honey, which Jacob sent to Joseph, Gen 43:11, and which the Tyrians purchased from Palestine. Eze 27:17.

A third kind has been described by some writers as a "vegetable" honey, by which is meant the exudations of certain trees and shrubs, such as the Tamarix mannifera, found in the peninsula of Sinai, or the stunted oaks of Luristan and Mesopotamia. The honey which Jonathan ate in the wood, 1Sa 14:25, and the "wild honey" which supported John the Baptist, Mat 3:42, have been referred to this species. But it was probably the honey of wild bees.

(See BEE.) Bees deposit it in the crevices of rocks (Psa 81:16), and in hollow trees. Its "dropping" symbolizes speech, sweet, loving, and profitable (Son 4:11). The word of God (Psa 19:10). As wine and meat express strong spiritual nourishment in faith, so honey and milk sometimes symbolize incipient faith (Son 5:1). The vegetable honey exuded from trees, as the Tamarix mannifera, and is found only in small globules which must he carefully collected and strained, so that it cannot be what Jonathan ate in the wood (1Sa 14:25), or the "wild honey" which John Baptist ate (Mat 3:4). Honey was forbidden in meat offerings, for it soon turns sour and was used for making vinegar (Pliny, 21:48). It produces fermentation, which is a symbol of the working of corruption in the heart (Lev 2:11-12; 1Co 5:7).

Honey. Canaan is described as a land "flowing with milk and honey." Exo 3:8; Exo 3:17; Exo 13:5; Psa 19:10; Psa 81:16. And travellers now speak of the immense swarms of bees found in some rocky parts of the country. Deu 32:13. With this "wild honey" John Baptist was fed. Mat 3:4. There was a kind of honey-syrup obtained from dates. 2Ch 31:5. Honey was forbidden as an offering. Lev 2:11. It is often joined with milk, both being natural products; and "honey and milk" are sometimes figuratively put for pleasant discourse. Son 4:11. Honey was sometimes made from the juice of grapes boiled down to the half or third part. This, called dibs, is still prepared in many parts of Syria and Palestine, especially in the neighborhood of Hebron, and is in great quantities exported into Egypt.

This was so plentiful in Palestine, that the country was often described as a land ’flowing with milk and honey.’ Exo 3:8; Exo 3:17. It is symbolical of what is sweet in nature; to be partaken of with discretion, lest it cause vomiting. Pro 25:16; Pro 25:27. It was strictly forbidden to add honey to the offerings of the Lord made by fire. Lev 2:11. What is of nature, though it be sweetness, can have no place in what is offered to God. The Lord Jesus when in service on earth said to His mother, "Woman, what have I to do with thee?" though when His service was over He commended her to John.

HONEY.—Honey is mentioned very frequently in the OT: twenty times in the proverbial expression ‘a land flowing with milk and honey’ (Exo 3:8; Exo 3:17; Exo 13:5; Exo 33:3, Lev 20:24, Num 13:27; Num 14:8; Num 16:13 f., Deu 6:3; Deu 11:9; Deu 26:9; Deu 26:15; Deu 27:3; Deu 31:20, Jos 5:6, Jer 11:5; Jer 32:22, Eze 20:6; Eze 20:15); or in other connexions, either literally, as a product of the soil and as food (Gen 43:11, Deu 8:8; Deu 32:13, Jdg 14:8 f., 18, 1Sa 14:25 f., 29, 43, 2Sa 17:29, 1Ki 14:3, 2Ki 18:32, 2Ch 31:5, Job 20:17, Psa 81:16, Isa 7:15; Isa 7:22, Jer 41:8, Eze 16:13; Eze 16:19, Sir 11:3; Sir 39:26); or figuratively, as a term of comparison for sweetness (Exo 16:31, Psa 19:10; Psa 119:103, Pro 5:3; Pro 16:24; Pro 24:13 f., Pro 25:16; Pro 25:27, Son 4:11; Son 5:1, Eze 3:3, Sir 24:20; Sir 49:1). On the other hand, it is very rarely named in the NT, and especially in the Gospels. There is no direct evidence that the Jews were acquainted with any other honey than that of wild bees. Yet the fact that in 2Ch 31:5 honey is included among the products of which the first-fruits were to be offered, would appear to represent it as an object of culture, and the mention of ‘wild honey’ as part of the food of John the Baptist (Mat 3:4, Mar 1:6 [Syriac Sin^{. [Note: Sinaitic.]} , perhaps under the influence of Deu 32:13 and Psa 81:16, has ‘honey of the mountains’]) appears to point by way of contrast to the existence of honey derived from domesticated bees. As to artificial honey, made from boiled fruits (dates, raisins, figs), and to which the Arabs give the name of dibs (the phonetic equivalent of Heb. דְּבָשׁ ‘honey’ [of bees]), it is not impossible that it was known to the Israelites and the Jews; but we have no decisive Biblical proof of this (cf. Josephus BJ iv. viii. 3; Urquhart, The Lebanon, 1860, i. p. 393; Berggren, Guide Français-Arabe, col. 266, Nr. 94 and 95).

The two parallel passages cited above, relating to the food of John the Baptist, are the only ones in the Gospels in which the word μέλι, ‘honey,’ is found. Wild honey (μέλι ἅγριον) is named along with locusts as forming the very simple and frugal sustenance of an ascetic, a Nazirite, such as John was.^{* [Note: One might be tempted, however, following a hint of Diodorus Siculus (xix. 94), to see in the ‘wild honey’ the designation of a vegetable and nutritive substance, such as the resin of the tamarisks or some other sweet and savoury exudation from a tree. To collect nourishment of this kind in the thickets along the Jordan would have been an easier task for the Baptist, and would have required less time, than to hunt for the honey of bees (cf. Berggren, op. cit. col. 564).]} Further, in another Gospel passage (Luk 24:42) there is mention, at least in the T^{R [Note: R Textus Receptus.]} and Authorized Version , of a piece ‘of a honeycomb’ (ἀπὸ μελισσίου κηρίου) as having been offered along with ‘a piece of broiled fish’ to Jesus after His resurrection. But a number of the most ancient MS^{S [Note: SS Manuscripts.]} of the NT (אABDLΠ) do not contain the former phrase, and the disposition of modern commentators, almost without exception, is to consider it as an addition. ‘A singular interpolation, evidently from an extraneous source, written or oral,’ say Westcott and Hort. The Revised Version NT 1881, OT 1885 omits it. But this method of solving the problem cannot be regarded as satisfactory and final. In fact, if it is very hard to imagine, to use the language of Dean Burgon, ‘that such a clause as that established itself universally in the sacred text, if it be spurious,’ it is much less difficult to explain ‘how such a clause became omitted from any manuscript, if it be genuine.’ One can discover no possible motive for the surreptitious introduction of these words into the text. On the other hand, if they are regarded as an integral part of the primitive and authentic text, it is not impossible to disentangle the reason of their suppression in some MS^{S [Note: SS Manuscripts.]} . With a view to this we must place the narrative of Luk 24:41-43 alongside of Joh 21:9-13, compare these two descriptions of a meal, and note that in many of the writings of the Fathers, and probably in various attempts to establish ‘harmonies of the Four Gospels’ (but not in the Diatessaron of Tatian), these two scenes are in fact identified (although they differ in all their essential features). Now, perhaps, we may be able to explain how the mention of the honeycomb came to disappear. The influence of Lev 2:11 f., which forbids the use of honey (probably because easily subject to fermentation) in any kind of sacrifice; that of the allegorical interpretation of Son 5:1 (especially in the LXX Septuagint version) applied to Christ; an ascetic tendency to proscribe sweet foods; the possible intervention of the Valentinians with their Veritatis Evangelium; and, finally, the proneness to polemize against the Gnostics, who made large use of honey in their solemn ‘mysteries’ (cf. Carl Schmidt, Gnostische Schriften in koptischer Sprache, Leipzig, 1892, pp. 203, 508), and who may have appealed for support to this text;—such are the motives which, either singly or all combined, may have brought about the removal of the disputed words. The present writer is strongly inclined, in common with the three authors cited below in the Literature, to retain them as authentic.

Literature.—Burgon-Miller, The Traditional Text of the Holy Gospels, London, 1896, Appendix I. ‘Honeycomb,’ pp. 240–252; Merx, Evang. des Markus und Lukas, Berlin, 1905, pp. 540–543; Nestle, ThL^{Z [Note: hLZ Theol. Literaturzeitung.]} , 1906, col. 40. See also, for bees, Bochart, Hicroz. ii. 502 ff.; J. G. Wood, Bible Animals, 1869, pp. 605–612; Tristram, Nat. Hist. of the Bible^{8 [Note: designates the particular edition of the work referred]} , 1889, pp. 322–326.

Lucien Gautier.

():

By: Emil G. Hirsch, I. M. Casanowicz

Often mentioned in the Old Testament as a choice article of food. It was eaten alone (Judges xiv. 9; I Sam. xiv. 27, et al.), as well as with other foods. In pastry it took the place of sugar (Ex. xvi. 31). It was, with milk, the food of children (Isa. vii. 15). Canaan is frequently praised as a land "flowing with milk and honey" (Ex. iii. 8, et al.; Jer. xi. 5; Ezek. xx. 6). Palestine abounded and still abounds in wild bees, but it is to be assumed that bees were domesticated in Palestine in Biblical times. In a few passages (e.g., Gen. xliii. 11; Ezek. xxvii. 17) "debash" may denote artificial honey, or sirup, prepared from the juice of various fruits, which to the present day forms, under the name of "dibs," an important article of export in Syria and Palestine (comp. Bliss, "A Mound of Many Cities," pp. 69-71, who describes an apparatus for boiling down fruit into a sirup, found at Tell al-Ḥasi, the ancient Lachish). Though the first-fruits of honey were brought to the sanctuary (II Chron. xxxi. 5), it was excluded from sacrifices on account of its fermenting properties (Lev. ii. 11; comp. Pliny, "Historia Naturalis," xi. 15). "Because coming from an unclean animal" is the reason given by Philo, ed. Mangey, ii. 255, for its exclusion. On account of its sweetness, honey is used as a figure for gracious and pleasant things (for the words of God, Ps. xix. 11 [A. V. 10], cxix. 103; for wisdom, Prov. xxiv. 13, xxv. 16; for the speech of a friend, Prov. xvi. 24; Cant. iv. 11).

The Talmud dilates on the preciousness of honey. It is one-sixtieth as sweet as manna (Ber. 57b), and to infants manna had the taste of honey (Yoma 75b); it lighteth up the eye of man (ib. 83b; comp. I Sam. xiv. 27). A drink composed of honey, wine, and oil is mentioned under the name of "nomelim" or "onomelin" (οἰνόμελι; Ter. xi. 1; Shab. 139b). Honey by itself was considered a beverage (Maksh. v. 9; comp. Ḳid. 48b). In taking out the combs ("ḥallot"; comp. the Biblical "ya'arah," I Sam. xiv. 27; Cant. v. 1) from the hive ("kawweret"), which was made of straw or wickerwork, the bees were first stupefied by smoke; at least two combs were left in the hive as food for the bees during the winter (B. B. 80a; Kelim xvi. 7). Adulteration of honey by admixture of water or flour is referred to (Soṭah 48b; Maksh. v. 9). Honey was produced from dates (Ter. xi. 2; comp. Josephus, "B. J." v. 8). For the medicinal use of honey see Ber. 44b; Shab. 76b, 154b; B. M. 38a. The employment of honey in embalming is mentioned by Josephus ("Ant." xiv. 7, § 4; comp. Pliny, l.c. xv. 18; B. B. 3b). See Bee.

Bibliography:

Robinson, Researches, ii. 717;

Bochart, Hierozoicon, iii. 365;

L. Lewysohn, Zoologie des Talmuds, p. 302.

HONEY.—The appreciation of honey by the Hebrews from the earliest times, and its abundance in Canaan, are evident from the oft-recurring description of that country as a ‘land flowing with milk and honey’ (Exo 3:8; Exo 3:17 onwards). In the absence of any mention of bee-keeping in OT, it is almost certain that this proverbial expression has reference to the honey of the wild bee (see Bee). The latter had its nest in the clefts of rocks, hence the ‘honey out of the rock’ of Deu 32:13, in hollow tree-trunks (1Sa 14:26, but the Heb. text is here in disorder), and even, on occasion, in the skeleton of an animal (Jdg 14:8 ff.). In later times, as is evident from the Mishna, bee-keeping was widely practised by the Jews. The hives were of straw or wicker-work. Before removing the combs the bee-keepers stupefied the bees with the fumes of charcoal and cow-dung, burnt in front of the hives.

In Bible times honey was not only relished by itself (cf. Sir 11:3 ‘the bee is little, but her fruit is the chief of sweet things’), and as an accompaniment to other food (Mat 3:4, Mar 1:6 ‘locusts and wild honey,’ Luk 24:42, AV [Note: Authorized Version.] with fish), but was also largely used in the making of ‘bakemeats’ and all sorts of sweet cakes (Exo 16:31), sugar being then, of course, unknown. Although it formed part of the first-fruits presented at the sanctuary, honey was excluded from the altar, owing to its liability to fermentation.

Honey for domestic use was kept in earthen jars (1Ki 14:3 EV [Note: English Version.] ‘cruse’), in which, doubtless, it was also put for transport (Gen 43:11) and export (Eze 27:17). Many scholars, however, would identify the ‘honey’ of the two passages last cited with the grape syrup (the Arab. [Note: Arabic.] dibs, equivalent of the Heb. debash, ‘honey’) of ‘Honey’ in EBi [Note: Encyclopædia Biblica.] col. 2105). Indisputable evidence of the manufacture of dibs in early times, however, is still lacking.

In addition to the proverbial expression of fertility above quoted, honey, in virtue of its sweetness, is frequently employed in simile and metaphor in Heb. literature; see Psa 19:10; Psa 119:103, Pro 16:24; Pro 24:13 f., Son 4:11; Son 5:1, Sir 24:20; Sir 49:1 etc.

A. R. S. Kennedy.

hun´i (דּבשׁ, d^ebhash; μέλι, méli): One familiar with life in Palestine will recognize in d^ebhash the Arabic dibs, which is the usual term for a sweet syrup made by boiling down the juice of grapes, raisins, carob beans, or dates. Dibs is seldom, if ever, used as a name for honey (compare Arabic ’asal), whereas in the Old Testament d^ebhash probably had only that meaning. The honey referred to was in most cases wild honey (Deu 32:13; Jdg 14:8, Jdg 14:9; 1Sa 14:25, 1Sa 14:26, 1Sa 14:29, 1Sa 14:43), although the offering of honey with the first-fruits would seem to indicate that the bees were also domesticated (2Ch 31:5). The bees constructed their honeycomb and deposited their honey in holes in the ground (1Sa 14:25); under rocks or in crevices between the rocks (Deu 32:13; Psa 81:16). They do the same today. When domesticated they are kept in cylindrical basket hives which are plastered on the outside with mud. The Syrian bee is an especially hardy type and a good honey producer. It is carried to Europe and America for breeding purposes.

In Old Testament times, as at present, honey was rare enough to be considered a luxury (Gen 43:11; 1Ki 14:3). Honey was used in baking sweets (Exo 16:31). It was forbidden to be offered with the meal offering (Lev 2:11), perhaps because it was fermentable, but was presented with the fruit offering (2Ch 31:5). Honey was offered to David’s army (2Sa 17:29). It was sometimes stored in the fields (Jer 41:8). It was also exchanged as merchandise (Eze 27:17). In New Testament times wild honey was an article of food among the lowly (Mat 3:4; Mar 1:6).

Figurative: “A land flowing with milk and honey” suggested a land filled with abundance of good things (Exo 3:8, Exo 3:17; Lev 20:24; Num 13:27; Deu 6:3; Jos 5:6; Jer 11:5; Eze 20:6, Eze 20:15). “A land of olive trees and honey” had the same meaning (Deu 8:8; 2Ki 18:32), and similarly “streams of honey and butter” (Job 20:17). Honey was a standard of sweetness (Son 4:11; Eze 3:3; Rev 10:9, Rev 10:10). It typified sumptuous fare (Son 5:1; Isa 7:15, Isa 7:22; Eze 16:13, Eze 16:19). The ordinances of Yahweh were “sweeter than honey and the droppings of the honeycomb” (Psa 19:10; Psa 119:103). “Thou didst eat ... honey” (Eze 16:13) expressed Yahweh’s goodness to Jerusalem.

(ìÝëé)

The words of God are often compared to food that is exceedingly agreeable to the palate-sweeter than honey (Psa_19:10; Psa_119:103). The prophet of the Revelation received from an angel’s hand a little book (âéâëáñßäéïí)-evidently some special source, probably Jewish, which he has incorporated in his own work-and was enjoined to eat it (Rev_10:8 f.). In his mouth it was sweet as honey (cf. Eze_3:3), but as soon as he swallowed it he felt its bitterness (Rev_10:10). To be taken into God’s council and made cognizant of His purposes gave promise of the most delightful experiences; but a prophet’s sense of the reaction of Divine holiness against the world’s sin, and his call to be the herald of Divine judgments, often made his ministry anything but enviable. Jeremiah, to whom God’s revelation, when first received, was the joy of his heart, afterwards found the truth so bitter that he refused to publish it, until it began to be like a fire shut up in his bones (Jer_15:16; Jer_20:9). Every true messenger of God, resolute in facing hard facts, endured sufferings to which the false prophet, optimistically predicting smooth things, was an utter stranger. ‘The persecutions, the apostasies, the judgments of the Church and people of the Lord saddened the spirit of the Seer and dashed his joy at the first reception of the mystery of God’ (Alford on Rev_10:10). The alternation of spiritual joy and sorrow-the ìÝëé and the ðéêñßá of evangelism-has been the lot of every true prophet, ancient and modern. ‘Laughter was in this Luther, as we said; but tears also were there. Tears also were appointed him; tears and hard toil. The basis of his life was sadness, earnestness’ (Carlyle, Heroes and Hero-Worship, 1872, p. 131).

James Strahan.

Exo 3:8 (b) Honey and milk are the products of life. The one comes from the living bee, the other from the living cow. The land of Canaan represents that place in the Christian’s life wherein by utter consecration he begins to receive his richest blessings from the living Lord on the throne. (See Deu 8:8).

Deu 32:13 (a) The rock represents the Lord JESUS, and the honey represents the sweetness, the loveliness and all those precious graces which one receives from CHRIST by faith.

Lev 2:11 (c) Here honey represents natural human sweetness. In the sacrifices to the Lord, nothing is acceptable to GOD except the virtues of CHRIST. All the natural graces which we admire in one another are to be completely omitted from everything that pertains to sacrifice for sins or for merit before the Lord. Honey is a type of all that is good and best in the human heart and which some desire to offer as a sacrifice for sin.

Jdg 14:9 (c) The lion represents the Lord JESUS and the honey represents the lovely and delightful sweetness which the believer enjoys as he comes and takes out of CHRIST’s heart and life the blessings which are so freely given.

Job 20:17 (b) This evidently refers to an abundance of comforts, the luxuries of life, things over and above the natural blessings.

Psa 19:10 (b) The Word of GOD is to the soul what honey is to the body. The Scriptures are frequently referred to as honey and the honeycomb. (See Psa 119:103; Eze 3:3; Rev 10:9).